Circulating Sermons: Multilingualism, Translation and Authority in the Coptic Orthodox Diaspora

2010 ◽  
Author(s):  
Emily Hein ◽  
Kathryn Graber ◽  
Elizabeth Falconi ◽  
Jennifer Guzman
Keyword(s):  
Coptic Orthodox

A State Institution

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
State Institution ◽  
The State ◽  
Orthodox Church ◽  
State Museum ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
The Government

This chapter discusses Marcus Simaika's role in making the Coptic Museum a state institution of Egypt. In 1920, Fuad I, ruler of Egypt and Sudan from the Muhammad Ali dynasty, visited the Coptic Museum. From that moment, the king conceived the idea of making the Coptic Museum a state museum and asked Simaika to cede the museum to the government. Simaika replied that he would submit the request to Cyril V. All objects in the museum belonged to the Coptic Orthodox Church, and Simaika would not have been able to transfer them from the different monasteries and churches without ecclesiastic approval and on the condition that they be exhibited in an annex to the Muʻallaqa Church and under the care of the priest of that church. The chapter describes the annexation of the Coptic Museum by the state and its nationalization, as well as its acquisitions and collections.

The Coptic and Ethiopian Dispute over Deir al-Sultan in Jerusalem

2017 ◽  
Author(s):  
Samir Simaika ◽  
Nevine Henein
Keyword(s):  
Roman Catholic ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Coptic Orthodox Church ◽  
Coptic Orthodox ◽  
Ethiopian Orthodox ◽  
Ethiopian Church

This chapter discusses Marcus Simaika's involvement in the dispute between the Copts and Ethiopians regarding what is known as Deir al-Sultan or the Imperial Monastery in Jerusalem. Ethiopia has long been acquainted with monotheism, and the Ethiopian Church is the largest of all the Oriental Orthodox churches. The Coptic Orthodox Church of Alexandria has a longstanding relationship with the Ethiopian Orthodox Tawahedo Church and the Eritrean Orthodox Tawahedo Church. Tawahedo means 'unified,' referring to the single unified nature of Christ, as opposed to the belief in the two natures of Christ held by the Roman Catholic and Eastern Orthodox churches. The patriarchs of Alexandria, Antioch, Jerusalem, and many others had refused to accept the two-natures doctrine decreed by the Council of Chalcedon in 451, and these churches are sometimes referred to as monophysite. Simaika maintained that Deir al-Sultan belonged to the Coptic community from time immemorial.

Negen Talen En Drie Schriften

2006 ◽  
Vol 75 ◽  
pp. 89-102
Author(s):  
Yonas Mesfun Asfaha ◽  
Jeanne Kurvers ◽  
Sjaak Kroon
Keyword(s):  
Language Policy ◽  
Group Membership ◽  
Mother Tongue ◽  
Orthodox Church ◽  
Educational Context ◽  
Reading And Writing ◽  
Coptic Orthodox ◽  
First Results ◽  
Literacy Survey ◽  
Ethnolinguistic Group

In view of its sociolinguistic situation and its mother tongue language policy Eritrea qualifies as an excellent site for comparatively investigating the acquisition and use of literacy in nine different languages (Tigrinya, Tigre, Afar, Saho, Bidhaawyeet, Kunama, Nara, Bilen and Rashaida) using three different scripts (syllabic Geez, alphabetic Latin and consonantal-alphabetic Arabic) within one and the same cultural and educational context. This contribution presents first results of a literacy survey with 670 Eritreans (which is part of a larger NWO-WOTRO research project). It goes into the respondents' level of literacy, their use of reading and writing in a number of societal domains, their use of the different scripts, and their preferences for the different scripts. A main outcome of the survey is that both, religion and ethnolinguistic group membership, play an important role in the use and positive evaluation of specific scripts. The majority of respondents report a preference for either Geez or Arabic, the scripts of the holy books of the Coptic Orthodox Church and Islam respectively, whereas the Latin alphabet, notwithstanding the official support it gets and the fact that it is used for six out of nine Eritrean languages, hardly plays a societal role.

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